Beyond the confines of neo-Platonic philosophy, the special significance of the value triad of goodness, truth, and beauty has also been recognized by a wide diversity of significant writers such as Aquinas, Kant, Diderot, Rousseau, Schelling, Tolstoy, Whitehead, Freud, Gandhi, Sorokin, and Einstein, to name a few. Many spiritual teachers, in both the East and the West, have also extolled this triad of values, including Sri Aurobindo, Rudolf Steiner, Thich Nhat Hanh, Cardinal Newman, and Osho Rajneesh. Sri Aurobindo, for example, describes goodness, truth, and beauty as the “three dynamic images” through which one makes contact with “supreme Reality.” The leading secular writer currently championing this triad is Howard Gardner, whose book, Truth, Beauty, and Goodness Reframed (New York: Basic Books, 2012) [referenced in the main text].
Rectilinearity, as Ruskin had similarly demonstrated of clarity, is illusory, and can only be approximated, like clarity, by narrowing the breadth, and limiting the depth, of the perceptual field. Straight lines are prevalent wherever the left hemisphere predominates, in the late Roman Empire (whose towns and roads are laid out like grids), in Classicism (by contrast with the Baroque, which had everywhere celebrated the curve), in the Industrial Revolution (the Victorian emphasis on ornament and Gothicism being an ultimately futile nostalgic pretence occasioned by the functional brutality and invariance of the rectilinear productions of machines) and in the grid-like environment of the modern city, where that pretence has been dropped.
Nixon’s career, whatever else one could say of it, had been at least as consistent as Kennedy’s—as that of the liberal hot-cold warrior, Catholic secularist, McCarthyite civil-libertarian, who changed flags often and deftly. Indeed, it was Kennedy’s ease of adjustment that saved him from his own campaign promises and initial vision of the presidency. He had come to that office preaching cold war as a crusade. Domestic satisfaction seemed almost too complete under Ike; the country was affluent, snoozy, no New Deal rhetoric could rouse it; poverty was undiscovered, and black unrest just stirring. Kennedy, with his call for escape from the Eisenhower narcolepsy, had to reduce everything to a contest with Khrushchev.
It [the "immune system" to certain attitudes] was classical nineteenth-century science and its insistence that science is only a method for determining what is true and not a body of beliefs in itself.
[A]s Socrates urged against Glaucon, the individual character considered in isolation from its environment is an abstraction, not a really existing thing. What a man does depends only to a limited extent on what kind of man he is. No one can resist the forces of his environment. Either he conquers the world or the world will conquer him.
In De Cive (1651), Hobbes wrote of the sovereign’s duty to keep a firm grip on the universities lest they turn out seditious thinkers who, if clever, would cloud “sound doctrine” on which civil peace depended, or, if stupid, would stir up the ignorant from the common pulpit. Spinoza, who mistrusted clerics and churches, argued in the Tractatus Theologico-Politicus (1670) that although a person’s beliefs were private and could not be controlled from outside, worship in public was a social matter. “If we want to obey God rightly,” he wrote in chapter, “the external practice of religion must be accommodated to the peace of the republic.”
A fundamental difference between modern dictatorships and all other tyrannies of the past is that terror is no longer used as a means to exterminate and frighten opponents, but as an instrument to rule masses of people who are perfectly obedient.
[H]eaven help the elected official who, in the manner of Edmund Burke, tries to argue against the personal interest of his or her constituents or to communicate bad news.
A hypnotic reality is any 'pseudo reality' (secondary reality) that exists in the mind of an individual or groups of individuals only: it has no supporting proof; it is founded on ideas and not experience.
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